ٱلصَّافَّات ٧٤
- إِلَّا kecuali
- عِبَادَ hamba-hamba
- ٱللَّهِ Allah
- ٱلۡمُخۡلَصِينَ ikhlas/suci
kecuali hamba-hamba Allah yang disucikan (dari dosa).
(Kecuali hamba-hamba Allah yang dibersihkan -dari dosa-dosa-) yakni kaum mukminin, sesungguhnya mereka selamat dari azab, karena keikhlasan mereka dalam beribadah kepada Allah. Atau karena Allah telah membersihkan mereka dari dosa-dosanya, makna ini berdasar qiraat yang membacanya Mukhlashiina.
Tafsir Surat As-Saffat: 71-74
Dan sesungguhnya telah sesat sebelum mereka (Quraisy) sebagian besar dari orang-orang yang dahulu, dan sesungguhnya telah Kami utus pemberi-pemberi peringatan (rasul-rasul) di kalangan mereka. Maka perhatikanlah bagaimana kesudahan orang-orang yang diberi peringatan itu. Tetapi hamba-hamba Allah yang dibersihkan (dari dosa tidak akan diazab). Allah ﷻ menceritakan perihal umat-umat terdahulu, bahwa kebanyakan dari mereka sesat karena menjadikan tuhan-tuhan lain bersama Allah. Dan Allah ﷻ menyebutkan bahwa Dia telah mengutus kepada mereka pemberi-pemberi peringatan, yang memperingatkan mereka akan azab dan pembalasan Allah terhadap orang yang kafir kepada-Nya dan menyembah selain-Nya. Dan bahwa mereka berkelanjutan dalam menentang rasul-rasul mereka serta mendustakannya. Maka Allah, membinasakan dan menghancurkan orang-orang yang mendustakan para rasul itu, sedangkan orang-orang mukmin diselamatkan oleh-Nya, ditolong dan dimenangkan-Nya.
Karena itulah disebutkan oleh firman-Nya: Maka perhatikanlah bagaimana kesudahan orang-orang yang diberi peringatan itu, tetapi hamba-hamba Allah yang dibersihkan (dari dosa-dosa tidak akan diazab). (Ash-Shaffat: 7374).
Mereka dibinasakan oleh Allah, kecuali hamba-hamba Allah yang di-sucikan dari dosa. Mereka diselamatkan dari siksa dengan rahmat Allah karena mengikuti ajakan para rasul dan meminta ampunan atas kesa-lahan mereka. 75. Bukti penghancuran para pendurhaka dan penyelamatan hamba-hamba Allah yang saleh tampak pada kisah Nabi Nuh dan kaumnya. Dan sungguh, Nuh telah berdoa kepada Kami perihal kaumnya yang membangkang, maka sungguh Kamilah sebaik-baik yang memperkenankan doa.
Pada ayat ini Allah menyerukan kepada Rasulullah ﷺ dan umatnya untuk memperhatikan nasib kaum-kaum yang mendustakan rasul-rasul itu. Bekas-bekas kehancuran mereka itu masih dapat disaksikan berupa peninggalan purbakala. Dengan memperhatikan sejarah umat dahulu, mereka akan memperoleh pelajaran untuk merenungkan peringatan-peringatan yang disampaikan oleh Nabi Muhammad ﷺ
Tidaklah semua orang yang berada dalam kaum itu mengingkari utusan Tuhan yang datang kepada mereka dan mengalami siksaan sebagai balasan terhadap keingkaran kaum itu. Tetapi di antara mereka terdapat hamba-hamba Allah yang beriman kepada-Nya dengan setulus hati beramal saleh, menaati segala perintah dan larangan-Nya. Mereka diselamatkan dari siksaan dan dianugerahi kebahagiaan dunia dan akhirat.
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“Dan sesungguhnya telah sesat sebelum mereka kebanyakan orang-orang yang terdahulu."
(ayat 71)
Pokok kesesatan ialah setelah mereka bikin pula tuhan-tuhan atau dewa-dewa selain dari Allah Yang Maha Esa. Mereka persekutukan yang lain dengan Allah. Musyrik adalah pokok kesesatan yang utama. Sebab mereka sendiri dalam akalnya yang murni bahwa Yang Mahakuasa itu hanya satu jua.
“Dan sesungguhnya telah Kami utus kepada mereka pemberi-pemberi ingat."
(ayat 72)
Bukanlah Allah membiarkan mereka tersesat demikian saja.
“Maka pandanglah betapa jadinya akibat orang-orang yang diberi ingat itu."
(ayat 73)
Maka mana yang tidak mau melaksanakan pimpinan yang diberikan pemberi ingat, yaitu utusan-utusan Allah ﷻ, selalu ditimpa oleh kebinasaan dan kehancuran. Ada yang terbakar negerinya, ada yang hancur dihancurkan gempa, diembuskan angin puting beliung, ditunggangbalikkan, atau dilanda banjir atau mendengar pekik teriakan yang sangat dahsyat.
“Kecuali hamba-hamba Allah yang dibersihkan “
(ayat 74)
Adapun hamba-hamba Allah yang dibersihkan, terlepaslah mereka dari adzab siksaan itu berkat amalan dan kepatuhan mereka. Jiwa mereka telah dibersihkan dari syirik dan penyembahan atau pemujaan kepada yang selain Allah. Kadang-kadang orangnya disuruh berpindah lebih dahulu sebelum adzab dijatuhkan kepada yang durhaka, sebagaimana terjadi dengan umat Nabi Luth. Atau dinaikkan ke dalam bahtera dan disuruh berlayar, karena bumi akan dibersihkan dari orang-orang yang durhaka, yaitu orang-orang yang beriman kepada risalah Nabi Nuh, atau disuruh menyingkir sementara, sebagaimana umat Nabi Shalih. Bahkan mereka ditolong dan dibantu pula untuk melanjutkan hidup yang berbahagia dan penuh iman.
The gathering of the People of Paradise, and the exchange between One of Them and His Counterpart in Hell, and His Gratitude for the Blessings of Allah
Allah says here:
فَأَقْبَلَ بَعْضُهُمْ عَلَى بَعْضٍ يَتَسَاءلُونَ
Then they will turn to one another, mutually questioning.
Allah tells us how the people of Paradise will turn to one another, asking one another about their situation, how they were in this world and what they suffered. This is part of their conversation when they get together to converse and drink, sitting on their thrones, servants coming and going, bringing all kinds of good food, drink, clothes and other delights no eye has seen, no ear has heard, never having comprehend the mind of man.
قَالَ قَايِلٌ مِّنْهُمْ إِنِّي كَانَ لِي قَرِينٌ
A speaker of them will say:Verily, I had a companion...
Al-`Awfi reported that Ibn Abbas, may Allah be pleased with him said,
This refers to an idolator man who had a companion among the believers in this world.
يَقُولُ أَيِنَّكَ لَمِنْ الْمُصَدِّقِينَ
Who used to say:Are you among those who believe...
means, `do you believe in the resurrection after death, and the Reckoning and reward or punishment!'
He used to say that by way of astonishment, disbelief and stubbornness.
أَيِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَامًا أَيِنَّا لَمَدِينُونَ
(That) when we die and become dust and bones, shall we indeed be indebted (Madinun).
Mujahid and As-Suddi said,
Brought to account.
Ibn Abbas, may Allah be pleased with him, and Muhammad bin Ka`b Al-Qurazi said,
Rewarded or punished according to our deeds.
Both views are correct.
قَالَ هَلْ أَنتُم مُّطَّلِعُونَ
(The speaker) said:Will you look down?
meaning, look over.
The believer will say this to his companions among the people of Paradise.
فَاطَّلَعَ فَرَاهُ فِي سَوَاء الْجَحِيمِ
So he looked down and ﷺ him in the midst of the Fire.
Ibn Abbas, may Allah be pleased with him, Sa`id bin Jubayr, Khulayd Al-`Usari, Qatadah, As-Suddi and Ata' Al-Khurasani said,
This means, in the middle of Hell.
Al-Hasan Al-Basri said,
In the middle of Hell as if he were a burning star.
قَالَ تَاللَّهِ إِنْ كِدتَّ لَتُرْدِينِ
He said:By Allah! You have nearly ruined me.
The believer will say, addressing the disbeliever:`By Allah, you nearly caused me to be doomed, if I had obeyed you.'
وَلَوْلَا نِعْمَةُ رَبِّي لَكُنتُ مِنَ الْمُحْضَرِينَ
Had it not been for the grace of my Lord, I would certainly have been among those brought forth (to Hell).
means, `Were it not for the favor of my Lord towards me, I would have been like you in the middle of Hell where you are, brought forth with you for punishment. But He bestowed His grace upon me, had mercy upon me and guided me to faith and to belief in Him Alone.'
وَمَا كُنَّا لِنَهْتَدِىَ لَوْلا أَنْ هَدَانَا اللَّهُ
and never could we have found guidance, were it not that Allah had guided us! (7:43)
أَفَمَا نَحْنُ بِمَيِّتِينَ
إِلاَّ مَوْتَتَنَا الاُْولَى وَمَا نَحْنُ بِمُعَذَّبِينَ
Are we then not to die (any more). Except our first death, and we shall not be punished.
This is what the believers will say when they feel joy at what Allah has given them, and they realize that they are to remain in Paradise forever with no punishment and no death to come.
Allah says:
إِنَّ هَذَا لَهُوَ الْفَوْزُ الْعَظِيمُ
Truly, this is the supreme success!
Al-Hasan Al-Basri said,
They know that death brings an end to every delight, so they will say,
أَفَمَا نَحْنُ بِمَيِّتِينَ
إِلاَّ مَوْتَتَنَا الاُْولَى وَمَا نَحْنُ بِمُعَذَّبِينَ
Are we then not to die Except our first death, and we shall not be punished.
It will be said, No,
إِنَّ هَذَا لَهُوَ الْفَوْزُ الْعَظِيمُ
(Truly, this is the supreme success!).
لِمِثْلِ هَذَا فَلْيَعْمَلْ الْعَامِلُونَ
For the like of this let the workers work.
Ibn Jarir said,
These are the Words of Allah, and it means:for the like of this pleasure and this success, let the workers work in this world, so that they may attain it in the Hereafter.
The Story of Two Israelites
They mentioned the story of two men among the Children of Israel who were partners and who are included in the meaning of this Ayah.
Abu Jafar bin Jarir recorded that Furat bin Thalabah Al-Bahrani said concerning the Ayah,
إِنِّي كَانَ لِي قَرِينٌ
(Verily, I had a companion, Ayah 51),
There were two men who were partners and had collected eight thousand Dinars. One of them had a craft and the other did not. The one who had a craft said to the other, `You do not have a craft, so I think I will divide the money with you and leave you.' So he left him.
Then the man bought a house, belonging to a king who had died, for the price of one thousand Dinars. He called his companion and showed him the house, saying, `What do you think of this house I bought it for one thousand Dinars.'
He said, `How beautiful it is.'
When he went out he said, `O Allah, this companion of mine has bought this house for one thousand Dinars; I ask You for one of the houses of Paradise -- and he gave one thousand Dinars in charity.'
Then as much time passed as Allah willed should pass. The first man married a woman with a dowry of one thousand Dinars, and invited his companion and made food for him. When he came, he said, `I have married this woman with a dowry of one thousand Dinars.'
He replied; `How beautiful this is.' And when he left, he said, `O Lord, my companion has married a woman with a dowry of one thousand Dinars; I ask you for a wife from among Al-Hur Al-`Iyn' -- and he gave one thousand Dinars in charity.
Then as much time passed as Allah willed should pass. Then the first man bought two gardens for two thousand Dinars, then he called his companion and showed them to him. He said, `I have bought these two gardens for two thousand Dinars.'
He replied, `How beautiful this is.' When he came out, he said, `O Lord, my companion has bought two gardens for two thousand Dinars; I ask you for two gardens in Paradise' -- and he gave two thousand Dinars in charity.
Then the angel came to them and took their souls in death. He took the one who had given his money in charity and put him in a house that he liked. There, there was a woman who was so beautiful that the ground shinned under her, then he (the angel) took him to two gardens and gave him other things which are known only to Allah.
The man said, `This is like a man who has such and such.'
The angel said, `That is exactly what it is; this house, these gardens and this wife are all for you.'
The man said, `I had a companion who used to say:Are you among those who believe?'
It was said to him, `He is in Hell.' He said, `Will you look down!'
So he looked down and ﷺ him in the midst of Hell.
At this, he said:
قَالَ تَاللَّهِ إِنْ كِدتَّ لَتُرْدِينِ
وَلَوْلَا نِعْمَةُ رَبِّي لَكُنتُ مِنَ الْمُحْضَرِينَ
By Allah! You have nearly ruined me. Had it not been for the grace of my Lord, I would certainly have been among those brought forth (to Hell).
The Tree of Zaqqum and its Companions
Allah says:
أَذَلِكَ خَيْرٌ نُّزُلاً
Is that (Paradise) better entertainment or the tree of Zaqqum!
Here Allah asks:`Is that which He has mentioned of the delights of Paradise with its food, drink, companions and other joys better entertainment,
أَمْ شَجَرَةُ الزَّقُّومِ
or the tree of Zaqqum.
which is in Hell.'
The meaning here is a specific kind of tree which is called Zaqqum.
This is like the Ayah:
وَشَجَرَةً تَخْرُجُ مِن طُورِ سَيْنَأءَ تَنبُتُ بِالدُّهْنِ وَصِبْغٍ لِّلَكِلِيِنَ
And a tree that springs forth from Mount Sinai, that grows (produces) oil, and (it is a) relish for the eaters. (23:20) -- which is the olive tree.
This is supported by the Ayah:
ثُمَّ إِنَّكُمْ أَيُّهَا الضَّألُّونَ الْمُكَذِّبُونَ
لااّكِلُونَ مِن شَجَرٍ مِّن زَقُّومٍ
Then moreover, verily, -- you the erring-ones, the deniers! You, verily, will eat of the trees of Zaqqum. (56:51-52)
إِنَّا جَعَلْنَاهَا فِتْنَةً لِّلظَّالِمِينَ
Truly, We have made it (as) a trial for the wrongdoers.
Qatadah said,
The tree of Zaqqum is mentioned as a test for those who are misguided. They said,
`Your companion tells you that in the Fire there is a tree, but fire consumes trees.'
Then Allah revealed the words:
إِنَّهَا شَجَرَةٌ تَخْرُجُ فِي أَصْلِ الْجَحِيمِ
Verily, it is a tree that springs out of the bottom of Hell-fire.
meaning, it is nourished by the fire, for it was created from fire.
Mujahid said:
إِنَّا جَعَلْنَاهَا فِتْنَةً لِّلظَّالِمِينَ
(Truly, We have made it (as) a trial for the wrongdoers).
Abu Jahl, may Allah curse him, said, Zaqqum means dates and butter which I eat (Atazaqqamuhu).
I say that the meaning of the Ayah is,
We have told you, O Muhammad, of the tree of Zaqqum as a trial with which We test the people to see who will believe and who will disbelieve.
This is like the Ayah:
وَمَا جَعَلْنَا الرُّءْيَا الَّتِى أَرَيْنَـكَ إِلاَّ فِتْنَةً لِّلنَّاسِ وَالشَّجَرَةَ الْمَلْعُونَةَ فِى القُرْءَانِ وَنُخَوِّفُهُمْ فَمَا يَزِيدُهُمْ إِلاَّ طُغْيَانًا كَبِيرًا
And We made not the vision which we showed you but a trial for mankind, and the accursed tree in the Qur'an. We warn and make them afraid but it only increases them in naught save great disbelief, oppression and disobedience to Allah. (17:60)
إِنَّهَا شَجَرَةٌ تَخْرُجُ فِي أَصْلِ الْجَحِيم
Verily, it is a tree that springs out of the bottom of Hell-fire.
means, its roots grow at the bottom of Hell.
طَلْعُهَا كَأَنَّهُ رُوُوسُ الشَّيَاطِينِ
The shoots of its fruit stalks are like the heads of Shayatin.
this is a description of how ugly and repulsive it is. It is likened to
رُوُوسُ الشَّيَاطِين
(the heads of Shayatin), even though they have never seen them, because it is a well-established idea in people's minds that devils are ugly in appearance.
فَإِنَّهُمْ لَاإكِلُونَ مِنْهَا فَمَالِوُونَ مِنْهَا الْبُطُونَ
Truly, they will eat thereof and fill their bellies therewith.
Allah mentions that they will eat of this extremely ugly tree even though its fruit tastes and smells so bad; they will be forced to eat from it because they will not find anything else to eat except this tree and similar things, as Allah says:
لَّيْسَ لَهُمْ طَعَامٌ إِلاَّ مِن ضَرِيعٍ
لااَّ يُسْمِنُ وَلَا يُغْنِى مِن جُوعٍ
No food will there be for them but a poisonous thorny plant, Which will neither nourish nor avail against hunger. (88:6-7)
ثُمَّ إِنَّ لَهُمْ عَلَيْهَا لَشَوْبًا مِّنْ حَمِيمٍ
Then on the top of that they will be boiling Hamim.
Ibn Abbas, may Allah be pleased with him, said,
This means they will be given boiling Hamim to drink after they have eaten from Zaqqum.
According to another report, he said that this means a mixture made from boiling water.
Someone else said that it means boiling water will be mixed with pus and offensive discharges that leak from their private parts and eyes.
Ibn Abi Hatim recorded that Sa`id bin Jubayr said,
When the people of Hell get hungry, they will ask for food from the tree of Zaqqum. They will eat from it, then the skin of their faces will fall off, If someone were to pass by, he would recognize them from their faces. Then thirst will be sent upon them, so they will ask to be given something to drink, and they will be given water like boiling oil that has been heated to the ultimate degree. When it is brought near to their mouths, the flesh of their faces from which the skin has fallen off will be baked by its heat, and whatever is in their stomachs will melt. They will walk with their guts falling out and with their skin falling off, then they will be beaten with hooked rods of iron. Then every part of their bodies will burst into loud lamentations.
ثُمَّ إِنَّ مَرْجِعَهُمْ لَاِلَى الْجَحِيمِ
Then thereafter, verily, their return is to the flaming fire of Hell.
means, after that interval, they will be sent back to the burning fire, searing heat and scorching flames, and they will rotate between the one and the other.
This is like the Ayah,
يَطُوفُونَ بَيْنَهَا وَبَيْنَ حَمِيمٍ ءَانٍ
They will go between it (Hell) and the fierce boiling water! (55:44)
Qatadah recited this Ayah when discussing this Ayah. This is a good interpretation.
Abdullah bin Mas`ud recited it differently, with the meaning
Their return in the afternoon.
Abdullah, may Allah be pleased with him, used to say:
By the One in Whose Hand is my soul, midday on the Day of Resurrection will not come until the people of Paradise will be in Paradise and the people of Hell will be in Hell.
Then he recited:
أَصْحَـبُ الْجَنَّةِ يَوْمَيِذٍ خَيْرٌ مُّسْتَقَرّاً وَأَحْسَنُ مَقِيلً
The dwellers of Paradise will, on that Day, have the best abode, and have the fairest of places for repose. (25:24)
Allah's saying;
إِنَّهُمْ أَلْفَوْا ابَاءهُمْ ضَالِّينَ
Verily, they found their fathers on the wrong path;
means, `We will punish them for that because they found their fathers following misguidance and they followed them with no evidence or proof.'
Allah says:
فَهُمْ عَلَى اثَارِهِمْ يُهْرَعُونَ
So they (too) hastened in their footsteps!
Mujahid said,
This is like running.
Sa`id bin Jubayr said,
They followed ignorance and foolishness.
Allah says:
وَلَقَدْ ضَلَّ قَبْلَهُمْ أَكْثَرُ الاَْوَّلِينَ
وَلَقَدْ أَرْسَلْنَا فِيهِم مُّنذِرِينَ
And indeed most of the earlier ones went astray before them;
And indeed We sent among them warners;
Allah tells us that most of the previous nations went astray, worshipping other gods alongside Allah. He states that He sent among them warners to alert them to the anger, wrath and vengeance of Allah towards those who disbelieve in Him and worship others besides Him. He tells us that they persisted in their opposition to their Messengers and their disbelief in them, so He destroyed those who disbelieved in Him and saved the believers and caused them to prevail.
Allah says:
فَانظُرْ كَيْفَ كَانَ عَاقِبَةُ الْمُنذَرِينَ
إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ
Then see what was the end of those who were warned. Except the chosen servants of Allah.
[all] except God's sincere servants, namely, the believers, who are saved from chastisement because they were sincere in their worship (mukhliseena); or (if one reads mukhlaseena) because God has made them sincerely devoted to such [worship].
Not yet available. It requires resources to add this interpretation.
